Amitabha Buddhist Centre
Second FPMT Basic Program – Module 10
Grounds and Paths of Secret Mantra
Transcript of the teachings by Khen Rinpoche Geshe Chonyi on
Grounds and Paths of Secret Mantra
Root Text: Illumination of the Tantric Tradition: The Principles of the
Grounds and Paths of the Four Great Secret Classes of Tantra by Ngawang
Palden.
The root text, translated by Ian Coghlan and Voula Zarpani, is included in
the course book: Principles of Buddhist Tantra, by Kirti Tsenshap
Rinpoche, translated and edited by Ian Coghlan and Voula Zarpani,
Wisdom Publications, 2011.
The main headings from the book are quoted, indented and in italics, for
overall structure.
Lesson 4
30 March 2017
Entering the path. Mahayana path of accumulation.
ENTERING THE PATH
I will talk a little bit about the meaning of entering the path. When does one enter a
path? It is when uncontrived renunciation has arisen in the mind.
In the Three Principles of the Path, Lama Tsongkhapa described clearly the measure
of having generated renunciation.
Freedom and endowments are difficult to find
And life has no time to spare.
By gaining familiarity with this,
Attraction to the appearances of this life is reversed.
By thinking over and over again
That actions and their effects are unbetraying,
And repeatedly contemplating the miseries of cyclic existence,
Attraction to the appearances of future lives is reversed.
When, by having trained in that way,
There is no arising, even for a second,
Of attraction to the perfections of cyclic existence,
And all day and night the intention seeking liberation arises –
Then the thought of renunciation has been generated.
In order for this uncontrived renunciation to arise:
 First, one must develop aversion to true sufferings. In short, one has completely
given up all hope with regard to anything to do with samsara. One has no interest
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Grounds and Paths of Secret Mantra
in anything that is included within samsara as one sees that it is completely
pointless.
 But that alone is not sufficient. On top of that, one must know what are the causes
(or the origins) that give rise to the true suffering that one is averse to.
 Then one must develop the understanding of and aspiration for true cessations.
 One must have an understanding of how true cessations are to be achieved on the
basis of meditating on true paths.
When one gathers all these conditions together, this will drive one to think of
liberation constantly. Day and night, one will only be interested in liberation, nothing
else. So, when “all day and night, the intention seeking liberation arises,” this is the
measure that uncontrived renunciation has arisen.
Such uncontrived renunciation has to arise spontaneously all the time. It must always
be there at the back of our mind and in the depths of our heart. We have no other
goal in life but this.
When the thought of renunciation arises spontaneously and effortlessly all the time
from the depths of our heart, then whether we are walking, eating, sleeping, doing
prayers or recitations and so forth, all these activities are said to be conjoined with
renunciation. That being the case, these activities conjoined with renunciation will
become causes for liberation. In other words, if our daily activities are not conjoined
with renunciation, then it doesn’t matter what we do, they will never become causes
for liberation.
When uncontrived renunciation arises in one’s heart, one enters the path. There are
five paths. It can be the five Hinayana paths or the five Mahayana paths. Whether one
enters the Hinayana path or Mahayana path, first, one enters the path of
accumulation. If one enters the Hinayana path, then it is the Hinayana path of
accumulation. If one enters the Mahayana path, it is the Mahayana path of
accumulation. They both have the same name. When a path has arisen in one’s mind,
one can accumulate the collections easily with great enthusiasm and whatever one
does only become causes for liberation.
With regard to the individuals who have entered the path, there are some who enter
the Hinayana path first. After they have completed the Hinayana path, they then
enter the Mahayana path. On that basis, they achieve enlightenment. There are also
individuals who enter the Mahayana path from the very beginning.
Renunciation and bodhicitta arise simultaneously
Remember there was a discussion in the last class on whether renunciation and
bodhicitta arise simultaneously or serially. The point is that even if one were to enter
the Mahayana path from the onset, before one can enter the Mahayana path, first, one
must have abandoned not only attachment to this life but attachment to the entire
samsara. One must have reversed all attraction to the appearances of this life and one
must have reversed all attraction to the appearances of future lives. One must have
aversion to true sufferings, recognizing that anything included in samsara is
meaningless and without essence. In particular, one must realize that as long as one
appropriates the contaminated physical and mental aggregates, whatever existence
one is in does not transcend suffering. It is crucial to understand this.
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Grounds and Paths of Secret Mantra
The person who enters the Mahayana path from the onset without entering the
Hinayana path has to train his mind gradually. On the basis of having trained in the
manner that we have described, that person generates complete aversion to his
personal true sufferings in his existence in samsara. On that basis, he develops
empathy for others and seeks to generate that same level of aversion for the suffering
of others.
In order to enter the Mahayana path, he has to train in developing bodhicitta right
from the beginning—recognizing all sentient beings as his mother and recollecting
their kindness, cultivating the desire to repay that kindness, developing affectionate
love and great compassion and generating the wholehearted resolve that finally
results in the generation of bodhicitta.
The person aspiring to enter the Mahayana path has to feel the need to eliminate the
suffering of others, just as he feels the urgent need to eliminate his own suffering in
samsara. His sense of urgency is the same whether it relates to his own suffering or
the suffering of others.
Here, when we talk about nirvana, we are talking about the higher nirvana, i.e., the
non-abiding nirvana or full enlightenment. This person seeks to achieve the nonabiding nirvana in order for him to accomplish his wish to eliminate the suffering of
others. Comes the time when this person develops the uncontrived aspiration to
achieve this non-abiding nirvana, this is when he has developed the mind of
enlightenment (or bodhicitta). This is when he enters the Mahayana path.
As we said earlier, the criteria for positing entry into a path is the development of
uncontrived renunciation, the wish for liberation. Likewise, the criteria for entry into
the Mahayana path is the mind of enlightenment. We could also say that this is also
the time when renunciation is generated. Therefore, we could say that for any
individual entering the Mahayana path, renunciation and the mind of enlightenment
are generated together.
Khen Rinpoche: You must understand the question that I asked you in the last lesson.
Now I am giving you the answer. Don’t forget the question. If you used your brains and
done some thinking, I give you the answer now.
If you have not used your brains, the answer won’t mean anything to you. You must
squeeze your brain a little bit.
So that is the answer. If you think the answer is not correct, then you must say, “What
you have said is not correct because of the following reasons.” You must give your
reasons. Your brains must be active especially when you are studying Buddhist
philosophy. You can’t just sit there. Then nothing will go in.
For the person who is entering the Mahayana path from the onset, that individual’s
generation of the mind seeking liberation and the mind of enlightenment, are these
two minds generated serially or together?
If you were to hold the position that they are generated serially, there would be
problems. If you assert that they are generated together, then you will not have any
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Grounds and Paths of Secret Mantra
difficulties.
Does the person who enters the Mahayana path from the onset, without going
through any other path, have the wish for liberation? Does he need to generate the
wish for liberation? Yes or no?
If you say yes, this person who is entering the Mahayana path from the onset
definitely has the aspiration for nirvana. He is seeking to achieve liberation. But what
liberation is he seeking? He is seeking the great nirvana, the non-abiding nirvana.
Such an individual has no interest in seeking nirvana, i.e., the lower nirvana, for
himself.
So when does he enter the path? He enters the path when the uncontrived mind of
enlightenment (bodhicitta) arises.
When does the uncontrived mind of enlightenment arise? The uncontrived mind of
enlightenment arises when the person, without any effort, is always thinking, “I must
achieve full enlightenment in order to accomplish the welfare of all sentient beings.”
This is defined as the mind of enlightenment. When the uncontrived mind of
enlightenment arises effortlessly, this is when he enters the Mahayana path. This is
also when he develops the uncontrived wish for the great liberation. As such, these
two minds are generated simultaneously. Hence, this addresses the question that was
posed in the last lesson.
When the uncontrived mind of enlightenment arises, day and night, effortlessly, the
individual has the motivation to achieve the non-abiding nirvana, i.e., full
enlightenment, in order to accomplish the welfare of all sentient beings.
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Amitabha Buddhist Centre
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Grounds and Paths of Secret Mantra
MAHAYANA PATH OF ACCUMULATION
When that uncontrived mind of enlightenment arises, simultaneously, the path arises
in his mind. Here, the path is the Mahayana path. Of the five Mahayana paths, it is the
Mahayana path of accumulation that arises in his mind. As such, he enters the
Mahayana path of accumulation. Such an individual has great courage and
determination to achieve the state of full enlightenment. Likewise, he has great
courage and determination to accumulate the collections in order to achieve his goal.
He has no difficulty in accumulating the collections. Therefore, the first of the five
paths is called the Mahayana path of accumulation.
You will recall from the last module that there are different achievings, one of which
is called achieving through armour. This refers to that bodhisattva’s unbelievable
courage and determination to accumulate the collections. Through the practice of the
perfections, he has this tremendous determination to practice all the perfections
together.
The Mahayana path of accumulation is divided into three:
1. the small Mahayana path of accumulation
2. the middling Mahayana path of accumulation
3. the great Mahayana path of accumulation
Small Mahayana path of accumulation
The bodhisattva enters the Mahayana path of accumulation on the small Mahayana
path of accumulation. As the bodhisattva progresses, his mind generation acquires
different names. On the small path of accumulation, his mind generation is called the
mind generation like the earth. Why is this so? Just as the earth is the basis for crops
to grow and for a harvest to be reaped, likewise, the mind generation on the small
path of accumulation is the basis for the entire Mahayana path up to enlightenment.
There are two types of individuals who enter the Mahayana path:
1. the sharp facultied
2. the dull facultied


It is said that the sharp facultied trainees who enter the Mahayana path are those
who realize emptiness first before entering the Mahayana paths.
As for the dull facultied trainees, they generate bodhicitta first followed by their
realization of emptiness.
The question then arises: why do the sharp facultied trainees realize emptiness prior
to developing bodhicitta?
There is a reason why I ask questions. It is something for you to think about and keep
at the back of your mind. It is something that you have to figure out over time. When
somebody asks you—“Why?”—you cannot just sit there and keep quiet.
Student 1: The self-cherishing is stronger than the self-grasping. This is why they
develop the realization of emptiness first before they realize bodhicitta.
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Grounds and Paths of Secret Mantra
Khen Rinpoche: Self cherishing is stronger than self grasping, therefore, sharp facultied
trainees have to realize emptiness before bodhicitta is developed? This doesn’t make
any sense.
At the time of generating bodhichitta, the dull facultied trainees do not have self
cherishing anymore. He only has the thought of cherishing others. But why is he
unable to realize emptiness? What happened to the wisdom realizing emptiness?
Won’t the dull facultied trainee be the reverse of what you said?
All of you are coming here to learn. If you are here to learn, then you need to be able
to answer questions. You must also want to answer questions. Otherwise, when
somebody asks you a question, “It is said that the sharp facultied trainee realizes
emptiness prior to realizing bodhichitta. Why is this so?” you cannot just sit there
and keep quiet or say that you don’t know. This cannot be the result of having
studied for 4, 5 years.
Khen Rinpoche: So you must answer. Somebody answer why?
Student 2: I think the sharp facultied trainees are the people who follow reasoning.
First, they have to see the reasons as to whether it is possible to achieve emptiness.
Then they will have the aspiration, supported by reasoning, to achieve liberation and
enlightenment. They will proceed to achieve the wisdom realizing emptiness before
achieving bodhicitta.
I think the dull facultied trainees are followers of faith. This is the reason they will
achieve the wisdom realizing emptiness later. They will develop bodhicitta first. Is
the line of reasoning correct?
Khen Rinpoche: Correct. But it is not sufficient just to say that the followers of
doctrine or the sharp facultied ones are the ones who follow reasons. You need to
show the reason why they have to realize emptiness first. Why?
Student 2: The wisdom realizing emptiness is the antidote to eradicate ignorance. So
by eradicating ignorance, one will be able to achieve enlightenment. When they see
that enlightenment is possible, they will proceed to achieve the wisdom realizing
emptiness.
The root of samsara is ignorance. They know that the wisdom realizing emptiness is
the only antidote that can eradicate the ignorance that is the root of samsara.
Realizing that it is the only antidote, they proceed to practise and attain the wisdom
realizing emptiness first.
Khen Rinpoche: Good.
Student 3: My understanding as to why they would want to realize emptiness first is
because when they realize not only the selflessness of persons but also the
selflessness of phenomena, that person becomes really brave and has the courage to
save all sentient beings. If they don’t realize emptiness first—realising that all
phenomena are empty of inherent existence—I don’t think they will have the courage
to take on the suffering of all sentient beings and liberate them from their sufferings.
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Grounds and Paths of Secret Mantra
I think it is necessary for the Mahayana practitioner to realize the emptiness of
phenomena first. Only after that can he develop the courage to go on the Mahayana
path to free all sentient beings from their sufferings. This is my understanding as to
why they do that first.
Khen Rinpoche: This courage is not exclusive to the sharp facultied bodhisattvas.
Aren’t the dull facultied bodhisattvas who enter the Mahayana path without the
wisdom realizing emptiness courageous too?
Student 3: We can say they are.
Khen Rinpoche: In fact, you have proven that you don’t need the wisdom realizing
emptiness to be courageous.
Student 3: OK. I can’t think of any other reason why they would have to realize
emptiness first. To me, it will be a logical step that having realized the emptiness of
phenomena, then whatever hardships and suffering that come along, they can recall
that their nature is emptiness. Then they will have the courage to enter Mahayana
path. This is my logical thinking.
Khen Rinpoche: In general, the sharp facultied trainees are those who make the
promise and set out to do something only after seeing the valid reasons for doing so.
The dull facultied trainees are those who don’t see the reasons. They are motivated
by faith and on that basis, make the promise to achieve enlightenment.
What Student 2 said is essentially the answer. The sharp facultied trainees have to be
convinced that they can achieve enlightenment, i.e., they must be convinced that
enlightenment can be achieved and that in particular, they themselves can achieve it,
before they will go on to actually develop the wish to do so. This means that they
have to see that the non-abiding nirvana can be achieved.
In order to achieve non-abiding nirvana, first, they must see and be convinced that
samsara can be abandoned. In order to be convinced that samsara can be abandoned,
they have to be convinced with valid reasons that the root of samsara can be
abandoned. In order to be convinced that the root of samsara can be abandoned, they
must realize emptiness. There is no other way.
When we say that the root of samsara can be abandoned, basically, we are saying the
trainee must see that he can abandon ignorance. In particular, the individual must
see that he can abandon and destroy the apprehension of true existence, i.e., the
grasping at true existence. He must see for himself that this is possible, “My
ignorance, the apprehension of true existence, can be destroyed.”
In order to see that the apprehension of true existence can be abandoned, first, he
must see that what is being grasped at by this apprehension of true existence does
not exist whatsoever. This means that if one doesn’t realize that the apprehension of
true existence is an erroneous conception and a wrong consciousness, that it is a
mind that views reality in a distorted way, apprehending reality in a way that has
never existed, then there is no way to convince oneself that that ignorance, the
apprehension of true existence, can be abandoned.
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Grounds and Paths of Secret Mantra
When we are studying Buddhist philosophy, we must actively think about the
material we are learning all the time. We have to wonder and question, “Why is it like
this? Why is it like that?” Otherwise, if you were to just come here, sit down and
listen, you are not going to get much out of the class. The teachings will not go into
your mind. So you must actively think about what you are hearing.
This is the reason why I give you questions. Then you can think more deeply about
the topic. From your side, if you have tried and given some thought to the questions,
then when the answer is given, there is some real impact. That will fire up your
interest and energise you. Otherwise, if you are happy with just sitting there,
listening without thinking, you will probably get bored, or find the topic difficult and
you will not learn.
Student 4: For the sharp facultied bodhisattva, when you talk about realizing
emptiness before the path of accumulation, that is actually the inferential realization
of emptiness. You are not talking about the direct realization of emptiness.
Then for the dull facultied bodhisattva, in order to generate uncontrived bodhicitta,
there should also be a minimum criterion for their understanding of emptiness as
well as enlightenment. What will that be? Is it the correctly assuming consciousness?
It can’t be a consciousness that doubts the possibility of enlightenment and yet still
wants to generate uncontrived bodhicitta.
Khen Rinpoche: You are talking here about the dull facultied bodhisattvas who
generate bodhicitta prior to realizing emptiness. I guess at the very least, in relation
to the object, emptiness, the mind they would have would probably be the doubt
tending towards the factual.
If they were to have the doubt that is tending towards the non-factual, how can they
even conceive of wanting to achieve a goal that they are so doubtful of? Of the three
kinds of doubt, maybe the doubt that tends towards the factual could be the
minimum criterion you are referring to.
The best outcome is for that person to attain correct belief or the correctly assuming
consciousness with regard to emptiness.
Student 5: What would be the difference between the attainment of the path shared
with a person of medium capacity and uncontrived renunciation seeking the
liberation of non-abiding nirvana?
Is it the case that one can generate the wisdom realizing emptiness first without
generating uncontrived renunciation because for the sharp facultied person, he
generates the realization of emptiness first before generating the uncontrived
renunciation at the time of entering the Mahayana path?
Khen Rinpoche: There are individuals who enter the Hinayana path or the Mahayana
path after realizing emptiness.
If you are referring to a sharp facultied person, even if his goal is personal liberation,
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Grounds and Paths of Secret Mantra
in order for him to develop the necessary uncontrived renunciation, he must see that
his samsara can be abandoned. In order to be able to see this, he must be able to see
that the root of samsara can be abandoned, and so forth. There are sharp facultied
individuals who realize emptiness before developing the uncontrived wish for the
Hinayana liberation.
What was said in relation to the sharp facultied individuals who enter the Mahayana
path—their need to see that the nirvana they are aiming for can be achieved—can
also be applied to such sharp facultied individuals who enter the Hinayana path.
The Three Principles of the Path encapsulates the spirit of the path that is shared with
the person of medium capacity.
When, by having trained in that way,
There is no arising, even for a second,
Of attraction to the perfections of cyclic existence …
The person of medium capacity is one who has no interest at all in samsaric
perfections and that path can arise prior to realizing emptiness. On the basis of his
total disinterest in samsaric perfections, this person will seriously investigate the
causes of samsara. He will gradually come to understand that it is true origins and
realise that if he wants to stop cyclic existence, he has to stop the true origins.
When we talk about true origins, coming down to the real source of the entire
samsara, it is the apprehension of true existence. Again, we are addressing this same
issue. Can the apprehension of true existence be abandoned?
This person will sort that out and then develop the wish to achieve liberation.
 If the person is seeking lower nirvana, he enters the Hinayana path.
 If the person is seeking the non-abiding nirvana, then the person enters the
Mahayana path.
Student 5: For the person who is entering the Hinayana path, at that time he would
have generated uncontrived renunciation whereas for the person seeking nonabiding nirvana, at that point in time, he would have generated the path shared with
the person of medium capacity. But he has not generated uncontrived renunciation.
At the point when one generates the path shared with the person of medium capacity,
that path is not uncontrived renunciation. Am I right to say that?
Khen Rinpoche: Yes.
Student 5: The moment the person generates the path that is not shared with persons
of medium capacity, i.e., the Hinayana path, that person has generated uncontrived
renunciation in order to enter the path.
Khen Rinpoche: Earlier I said, “What is the path that is shared with the person of
medium capacity?” Having trained in this way, reversing both the attraction to the
appearances of this life and the appearances of future lives, then there is no arising
even for a second of attraction to the perfections of cyclic existence. Up to here, this is
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Grounds and Paths of Secret Mantra
the path that is shared with the person of medium capacity. Such a person is not
necessarily someone who has entered the path.
Khen Rinpoche: What is your question?
Student 5: (Inaudible).
Khen Rinpoche: Whether it is contrived or uncontrived, it has nothing to do with that.
“By having trained in that way,/ There is no arising, even for a second/ Of attraction
to the perfections of cyclic existence.” Up to this point, this is the path that is shared
with the person of medium capacity. The person is thoroughly sick of anything that
has to do with samsara but has yet to generate the thought of liberation. So this is the
path that is shared with the person of medium capacity. But this doesn’t mean that
the person has entered the path.
If on the basis of disenchantment with samsara, day and night, the intention seeking
liberation arises, then that is when the person has entered the path. Therefore, the
uncontrived aspiration for nirvana is not the path that is shared with the person of
medium capacity.
Student 6: We already know there is a difference between the dull facultied and the
sharp facultied bodhisattvas in terms of their approach—one is driven by faith, the
other by reasoning—and the timing of their realization of emptiness when they enter
the path.
My question is this: When they both reach the path of seeing—they both have
uncontrived renunciation, they have both realized emptiness directly—from that
level onwards, is there any difference between the dull facultied and the sharp
facultied bodhisattva anymore? Aren’t the power of their bodhicitta and the power of
their realizations equal?
I have issues with these terms, sharp facultied and dull facultied. The latter term
gives the idea that somehow this bodhisattva is inferior in quality in some way
whereas really, to me, it is just that they have different approaches to the Dharma. It
is like someone who is good at the arts compared to someone who is good at the
sciences.
Khen Rinpoche: The sharp facultied trainees are those who, regardless of the subject
matter, they are able to understand what is being said and see all the supporting
reasons. They are able to recognise, “It is like this and it is not like that.”
As for the dull facultied trainees, no matter what you try to tell them, they never
understand what you are saying. They can’t gain an ascertainment and are not able to
think.
There are Perfection of Wisdom Sutras of different lengths:
 The short Perfection of Wisdom Sutra contains 8,000 stanzas in one volume.
 The middling Perfection of Wisdom Sutra contains 25,000 stanzas in three
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volumes.
 The long Perfection of Wisdom Sutra contains 100,000 stanzas in twelve volumes.
These are the three versions of the Perfection of Wisdom Sutras. All of them have the
same subject matter. If they are all talking about the same thing, why does the
Buddha have to talk so much?
When sharp facultied trainees hear these sutras, they understand it right away. As for
the dull facultied trainees, they don’t understand anything even after hearing it for
three days!
Khen Rinpoche: I am talking about one topic. This pertains to whether you are learning
art or dance or whatever.
It is all relative. You posit someone to be sharp facultied only in relation to someone
who is not as sharp and vice versa. If you compare a human being to an animal,
generally speaking, a human being will be considered sharp facultied.
I can go back and get more reference materials. I don’t think they become equal even
on the path of seeing onwards because there are discussions of the signs of
irreversibility, signs of achieving and so forth. Some bodhisattvas achieve these signs
on the path of seeing and some don’t. Some only achieve them on the path of
meditation. And even on the path of meditation, some only achieve it on the eighth
ground and so forth. That means there is a difference between sharp facultied
bodhisattvas and dull facultied bodhisattvas.
Student 7: The sharp facultied bodhisattvas are able to realize emptiness earlier than
the dull facultied bodhisattvas. Could that be attributed to the method the sharp
facultied bodhisattvas use to develop bodhicitta? The sharp facultied bodhisattvas
develop bodhicitta through the method of exchanging self for others which is based
more on an understanding of emptiness whereas the dull facultied bodhisattvas
develop bodhicitta through the method of the seven-fold cause and effect. Could that
be the reason why the sharp facultied bodhisattvas are able to realize emptiness first?
Khen Rinpoche: Whether that can stand as a reason remains to be analyzed.
As for the reason why the sharp facultied trainees realize emptiness prior to
bodhicitta, that has already been addressed. The sharp facultied trainees generate
renunciation and the mind of enlightenment simultaneously. They then enter the
path. They would have realized emptiness prior to developing that renunciation and
the mind generation. Once such an individual enters the Mahayana path, we could
say that it is certain that they will not fall to the lower path. For the sharp facultied
bodhisattvas, after entering the path, we can posit that their wisdom realizing
emptiness and their mind generation will never degenerate.
For the dull facultied bodhisattvas who generate renunciation and the mind
generation and then enter the path, probably we can say that their mind generation
can degenerate. It is possible for the dull facultied bodhisattvas on the Mahayana
path of accumulation to lose their bodhicitta. This is on the small Mahayana path of
accumulation.
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Medium Mahayana path of accumulation
The next level is the medium Mahayana path of accumulation. That bodhisattva’s
mind generation is called mind generation like gold. Why? This is because gold
regardless of the form it takes is still gold. Its entity remains unchanged. Likewise,
the mind generation in the continuum of the bodhisattva on the medium Mahayana
path of accumulation will never degenerate. Henceforth, it is not possible for the
bodhisattva to lose his mind generation.
For the bodhisattva on the medium path of accumulation, has he necessarily realized
emptiness?
This is something for you to think about. If you say yes, definitely, on the medium
path of accumulation, the bodhisattva has realized emptiness, can we then posit that
because of having realized emptiness, his mind generation becomes like gold?
Henceforth, he will never lose his bodhicitta.
This is something to think about. Is it alright to say that the bodhisattva on the
medium path of accumulation has necessarily realized emptiness? Is there any fallacy
in saying this?
In the chart on the five Mahayana paths, there is a milestone on the medium path of
accumulation. It is the point where it is not possible to fall back to the Hinayana. This
is commonly accepted in the major treatises. There is no argument about not falling
back into the Hinayana path after achieving the medium path of accumulation.
By saying this, at the same time, we are also saying that it is possible to fall back into
the Hinayana prior to that point, i.e., on the small path of accumulation.
You need to understand what this discussion is about. I am not saying that on the
small path of accumulation, definitely, you will fall back into the Hinayana. I never
said that! I am saying however that there exists a possibility of this happening.
Great Mahayana path of accumulation
We can say that the bodhisattvas on the great path of accumulation have necessarily
realized emptiness. We can safely say this is the case. Why? Because on the great path
of accumulation, the bodhisattvas necessarily have calm abiding focussing on
emptiness. In order to have calm abiding focussing on emptiness, first, the
bodhisattva must have realized emptiness. By saying this, what does this imply?
Obviously, he must already have realized emptiness prior to the medium path of
accumulation.
Student 4: The inferential realization of emptiness does not need the union of calm
abiding and special insight. “The definition of Mahayana conventional mind
generation is a Mahayana special main mental knower distinguished by abiding in a
type of path that serves as the door of entry into the Mahayana and that arises
concomitant with an accompanying aspiration observing complete enlightenment for
the welfare of others.”1
The Eight Categories and Seventy Topics by Jetsun Chokyi Gyaltsen, page 8. Translated by Jampa
Gendun. Updated May 2011. An FPMT Masters Program Translation.
1
Lesson 4
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Amitabha Buddhist Centre
Second FPMT Basic Program – Module 10
Grounds and Paths of Secret Mantra
As for this Mahayana mind generation, what exactly is its object of observation? I am
not sure what the actual observed object condition of this main mind is.
Khen Rinpoche: The mind generation (bodhicitta) is a main mind. There is a mental
factor of aspiration that is concomitant with this main mind. This is the aspiration
that is seeking to achieve full enlightenment. The object of observation is the focus on
enlightenment. The individual is focussing on his own object of attainment—the
enlightenment that is to be achieved for the benefit of others.
Student 4: That enlightenment has yet to be achieved so it is not an existent object yet.
Khen Rinpoche: This enlightenment is yet to be achieved but it is a phenomenon that
is achievable. That means it can exist.
Student 4: Is this uncontrived Mahayana mind generation a direct realization or a
conceptual consciousness?
Khen Rinpoche: It is conceptual.
Student 4: For someone who is on the small path of accumulation, it is possible for
this person to lose her bodhicitta. When this person gives up her bodhicitta, does she
still have uncontrived renunciation?
Khen Rinpoche: Yes.
Student 4: Can anyone—be they on the Hinayana path or the Mahayana path—
abandon uncontrived renunciation?
Khen Rinpoche: No. It is clear that the path does not degenerate.
Student 4: In other words, the person of definite Mahayana lineage necessarily has
never ever in any of his lifetimes before ever generated a path? This is the criteria for
saying that this person is of definite Mahayana lineage.
Khen Rinpoche: Correct.
Interpreted by Ven. Tenzin Gyurme; transcribed by Phuah Soon Ek, Vivien Ng and Aki Yeo; edited by
Cecilia Tsong.
Lesson 4
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